Tertullian's Praescriptione = Irenaeus's προστάγμασι

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It will come as no surprise that Tertullian's views on the Johannine literature were essentially those of Irenaeus. https://books.google.com/books?id=HasUD ... gQ6AEIJzAA

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Chapter 22 of De praescriptione has disclosed to us, then, Tertullian's view of the authorship and authority of the Gospel according to John. He identifies John as the disciple and apostle who was most beloved by the Lord and who was to take the role of son to Jesus' own mother, based upon statements made in that Gospel. At length Tertullian tells us more about this man which has not come from the Gospel but from Irenaeus. https://books.google.com/books?id=HasUD ... 22&f=false

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Chapter 22 of De praescriptione has disclosed to us, then, Tertullian's view of the authorship and authority of the Gospel according to John. He identifies John as the disciple and apostle who was most beloved by the Lord and who was to take the role of son to Jesus' own mother, based upon statements made in that Gospel. At length Tertullian tells us more about this man which has not come from the Gospel but from Irenaeus. https://books.google.com/books?id=HasUD ... 22&f=false

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make it virtually certain that the Fourth Gospel was being used in Rome by the orthodox at about this time, because the general tendency of the Valentinians, according to Irenaeus and Tertullian, was to use all of the Church's scriptures (Praescr. 38) https://books.google.com/books?id=HasUD ... AQ6AEIJzAA

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make it virtually certain that the Fourth Gospel was being used in Rome by the orthodox at about this time, because the general tendency of the Valentinians, according to Irenaeus and Tertullian, was to use all of the Church's scriptures (Praescr. 38) https://books.google.com/books?id=HasUD ... AQ6AEIJzAA

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Adv Valent. is a free translation of Irenaeus c. haer. I (Semler ib. p. 658—68l) https://books.google.com/books?id=DcczA ... QQ6AEIKTAB

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Much of Tertullian's thought is derived from the apologists and from Irenaeus https://books.google.com/books?id=rPvXA ... hDoAQg6MAU

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I had this same suspicion or thought when I saw Tertullian's name.

In the early twentieth century there was actually a controversy about whether Florinus was in fact Florens Tertullianus of Carthage. See A. Baumstark, "Die Baumstark, A.: "Die Lehre des romischen Presbyter Florinus." ZNTW(1912): 306-319. https://books.google.com/books?id=rpOMa ... 22&f=false

It is a very curious development given the relationship between Irenaeus and Florinus on the one hand and Irenaeus and Tertullian on the other.

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The connection of Florinus's teaching with the tradition which went back to Tatian and through Tatian to Justin Martyr, through Tatian to Justin Martyr, has been suggested by K. Karsen ('Irenaeus von Lyon und der romische Presbyter Florinus', Der Katholik, 1910, II, pp. 40-50; 88-105), 40-50; 88-105), who attempted to identify Florinus with Florens Tertullian of Carthage. This identification was strongly opposed by H. Kock ('Tertullian und der romisclie Presbyter Florinus', Zeitschrift fur die neutestamentliche Wissenschaft, 1912, pp. 59-88), to whom Larsten replied with a further article (' Zur Kontroverse Uber den angeblichen Ketzer Florinus's, ibid., pp. 133-156). Kock's view, however, has been rejected on good grounds by A. Baumstark ('Die Lehre des romischen Presbyter Florinus', ibid pp. 306-319), who called attention to the exposition of Florinus's Gnostic teaching found in the 'Kitab al un- van,' an historical compilation of the Melkite chronicler Agapios, bishop of Hierapolis- Minbii in the tenth century (Patrologia in the tenth century (Patrologia Orientalis, torn. V, fasc. 4; VII, 4; VIII, 3. (The passage concerning Florinus is in VII, pp. 516-517, translation by Vasiliev.) https://books.google.com/books?id=nXEAA ... QQ6AEIIzAA

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Tertullian has brought a number of arguments known from Justin and Irenaeus together in his Adversus Iudaeos 2 and 3. https://books.google.com/books?id=Y4IeA ... sQ6AEIQjAF